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All Journal Jurnal Penelitian Basmala
Nuzul Fitriansyah
Universitas Islam Internasional Indonesia
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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Mediating Alghorythm Mediating Da’wa: The New Preacher and Optimization of Social Media for Da’wa in the Case of Habib Ja’far Nuzul Fitriansyah; Torkis Lubis
Jurnal Penelitian Volume 20 Nomor 1 2023
Publisher : LPPM UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/jupe.v20i1.6830

Abstract

Habib Husein Ja'far, a famous hadrami preacher, is well known for his da'wa, promoting Islam Cinta, and his style of da'wa, which is readily accepted by various circles for his activeness in using various social media platforms to spread his message. As of 2019 when Covid 19 raising his followers on social media is also increasing, he had 1.1 million followers on Instagram, one million followers on Tik-Tok, and also one million subscribers on his Youtube channel named “Jeda Nulis” making him one of the leading social media preachers in Indonesia today. Based on online research and digital observation, this research argues that the algorithms and technical limitations of social media platforms such as Instagram, Twitter, Tik-Tok, and Youtube impact to optimization da’wa on social media. This research will re-question the argument that is da'wa in social media considered superficial and pragmatic due to being conducted by youth Muslims with no religious credential background. Then, what if there is a social media preacher who has a religious education credential that preaches on the same platform? Could other factors, such as technical limitations on specific social media platforms, make da'wa content more general, supraficial and pragmatic? What if a platform that has limited algorithms is used as a first step to attract attention, then is given a more complete understanding by providing the full version of the content on a larger platform like YouTube? This research will focus on how Habib Husein Ja'far, a Hadhrami preacher, descendants of the prophet and has good religious educational background who preaches the da'wa over all social media platforms optimizes his da'wa on social media by utilizing logic, algorithms, and the technical limitations of each platform.
Literary Tafsīr and Qur’anic Narratives: Muḥammad Aḥmad Khalafullāh and A.H. Johns in Comparative Perspective Nuzul Fitriansyah
Basmala: Journal of Qur’an and Hadith Vol. 1 No. 2 (2025): Basmala: Journal of Qur’an and Hadith
Publisher : Elkuator Research and Publication

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/basmala.1.2.123

Abstract

Literary approaches to Qur’anic narratives are frequently characterized in contemporary scholarship as methodological responses to the predominance of historical-positivist interpretations. Nevertheless, existing research often treats literary tafsīr as a relatively homogeneous paradigm, paying insufficient attention to the epistemological distinctions underlying approaches that appear methodologically analogous. As a result, significant divergences concerning conceptions of revelatory truth, the role of history, and interpretive authority within literary readings of the Qurʾān remain inadequately examined. This lacuna is particularly evident in studies of Muḥammad Aḥmad Khalafullāh and A.H. Johns, who are commonly categorized together as proponents of literary interpretation despite embodying distinct epistemological orientations. This article seeks to address this gap through a critical comparative analysis of Khalafullāh’s literary–historical critique and Johns’ narrative criticism in their interpretations of Qur’anic narratives. Employing qualitative library research and comparative textual analysis, the study scrutinizes their principal works, with particular emphasis on their methodological applications to the stories of the Companions of the Cave and the Prophet Job. The findings demonstrate that a shared rejection of positivist historicism does not yield a unified conception of truth. Khalafullāh locates the truth of Qur’anic narratives in their communicative purpose and moral efficacy, whereas Johns defines truth in terms of narrative coherence shaped by the processes of revelation and reader engagement. This article contends that such epistemological tension constitutes an internal boundary within literary tafsīr itself. The study highlights the necessity for a more epistemologically reflective framework for literary interpretation—one that harmonizes methodological innovation with theological responsibility in contemporary Qur’anic studies. [Pendekatan sastra terhadap kisah-kisah al-Qurʾān kerap diposisikan dalam literatur sebagai respons metodologis terhadap dominasi pembacaan historis-positivistik. Namun, kajian-kajian yang ada cenderung memperlakukan tafsir sastra sebagai kategori yang relatif homogen, tanpa menguji secara kritis perbedaan asumsi epistemologis yang bekerja di balik pendekatan-pendekatan yang secara metodologis tampak serupa. Akibatnya, perbedaan konsepsi tentang kebenaran wahyu, fungsi sejarah, dan otoritas penafsiran dalam tafsir sastra al-Qurʾān sering kali luput dari analisis sistematis. Keterbatasan ini tampak jelas dalam studi terhadap pemikiran Muḥammad Aḥmad Khalafullāh dan A. H. Johns yang, meskipun sama-sama diklasifikasikan sebagai tokoh tafsir sastra, pada dasarnya merepresentasikan orientasi epistemologis yang berbeda. Artikel ini bertujuan untuk mengungkap dan menganalisis perbedaan epistemologis tersebut melalui perbandingan kritis atas pendekatan sastra Khalafullāh dan kritik naratif Johns dalam penafsiran kisah-kisah al-Qurʾān. Penelitian ini menggunakan metode kualitatif berbasis studi pustaka dengan analisis teks komparatif terhadap karya-karya utama kedua tokoh, khususnya dalam penerapan metode mereka pada kisah Aṣḥāb al-Kahf dan Nabi Ayyūb. . Artikel ini berargumen bahwa ketegangan epistemologis tersebut menandai batas internal tafsir sastra al-Qurʾān. Hasil penelitian menunjukkan bahwa penolakan bersama terhadap historisisme positivistik tidak serta-merta menghasilkan paradigma kebenaran yang sama. Khalafullāh memindahkan kebenaran kisah Qurʾān ke ranah tujuan komunikatif dan dampak moral, sementara Johns menegaskan kebenaran melalui koherensi struktural narasi dalam dinamika pewahyuan serta interaksi pembaca dengan teks. Implikasi penelitian ini menegaskan perlunya kerangka tafsir sastra yang lebih reflektif secara epistemologis agar inovasi metodologis tidak berujung pada ambiguitas teologis dalam studi al-Qurʾān kontemporer.]
Co-Authors Torkis Lubis